Again I will ask you questions in piecemeal to see where I have misunderstood you or perhaps you have misunderstood me.
I disagree with your translation … the word is not “whenever” that is your interpolation.
The word is ‘izda’ by itself it takes the meaning ‘then’ it does not take the meaning ‘whenever’. It can take the meaning ‘when’ but it is still not the same as the English ‘when’ or the urdu ‘jab’.
You say that there is a contradiction in hadith with regards to this specific ayat. I say there is no contradiction. That is too strong a word because it requires exhaustive proof to be a CONTRADICTION according to the Rules of Logic. You are actually saying that it is counter-intuitive because to be a contradiction there is no room for argument. Here there clearly is. In addition to learning Arabic grammar please learn logic. If you do learn Arabic grammar then please note that I am not wrong with the fact that it is commonplace Qur’anic Arabic to omit concepts.
a) Logic dictates that omission of a concept is not negation of that concept … Do you agree yes or no?
b) Do you agree that a contradiction is present when it is impossibe one thing negates the other? Yes or No?
c) Have you determined that the entity doing the alleged negating is in fact negating? If so, then present your argument
d) You say that you have spoken to Ulema. If so what did they say?
e) You say that this ayat is not Mutashabiha. How do you know? If so, what does it imply? Does it mean that the meaning can not be misunderstood? Or does it mean something else, please explain your position on the type of ayat you say this is.
f) Do you agree that even if something is clear i.e. literal, it can still be misunderstood when translating the term is involved? Yes or No.
g) Do you agree that the ayat is telling us to wash before we stand for prayer? If so, how long before a prayer can the washing be done? Please cite evidence.
h) Do you agree that another rendering of the ayat can be “Prior to standing for prayer make sure you have done wudu” Yes or no? If yes, then please note that this is not a repeating entity the wudu is a continuous one.
i) Don’t drink when you drive - implies don’t drink before or during your driving. Just moving the words drink and drive around we get, Don’t drive when you drink - implies don’t drive during drinking, nor after you have drunk. We have not changed the structure of the sentence at all, but we have put certain sequential verbs in a different order and the meaning becomes ASSUMED. The same is being said in this verse however, you are not assuming the meaning, but relying on flimsy literalism.
The phrase is To pray wash - implies in order to pray you need to have washed some time before it. It does not say To pray wash everytime however, that meaning can be taken but not limited to it. It is therefore jaiz to wash before every prayer but not restricted to it.
I need you to acknowledge that your understanding has reduced wudu to an action that is done rather than a state that we are in. You therefore fall into the erroneous position of reading and re-reading the ayat as “whenever you stand for prayer wash etc” If you have studied Arabic grammar you will realise that the word “izda” has an effect on the tense especially when the sentence is in future tense, because the word is in the past tense in its natural state. It means that the following words are in continuous condition.